Ecclesiastes 4:8
There is a man all alone, without even a son or brother. And though there is no end to his labor, his eyes are still not content with his wealth: "For whom do I toil and bereave my soul of enjoyment?" This too is futile--a miserable task.
There is a man all alone, without even a son or brother.
This phrase highlights the isolation of the individual, a common theme in Ecclesiastes. In ancient Near Eastern culture, family was central to one's identity and security. Without a son or brother, a man lacked heirs and support, which was considered a significant disadvantage. This reflects the broader biblical theme of the importance of community and family, as seen in Genesis 2:18, where God states it is not good for man to be alone.

And though there is no end to his labor,
The relentless nature of the man's work is emphasized here. In the context of Ecclesiastes, labor often symbolizes the human struggle for meaning and purpose. The phrase suggests a ceaseless pursuit of success or wealth, reminiscent of the curse of toil given to Adam in Genesis 3:17-19. This endless labor without fulfillment is a recurring theme in the book, highlighting the futility of human efforts apart from God.

his eyes are still not content with his wealth:
Despite his wealth, the man remains unsatisfied, illustrating the insatiable nature of human desires. This echoes the teachings of Jesus in Luke 12:15, where He warns against greed and the belief that life consists in the abundance of possessions. The dissatisfaction with wealth underscores the biblical principle that true contentment comes from God, not material possessions.

“For whom do I toil and bereave my soul of enjoyment?”
This rhetorical question reveals the man's internal conflict and realization of the futility of his efforts. The term "bereave my soul" suggests a self-inflicted deprivation of joy and satisfaction. This introspection is a turning point, prompting reflection on the purpose of one's labor. It aligns with the broader message of Ecclesiastes, which encourages readers to find meaning beyond earthly pursuits.

This too is futile—a miserable task.
The conclusion of the passage reiterates the theme of vanity and meaninglessness found throughout Ecclesiastes. The term "futile" (or "vanity" in other translations) is a key word in the book, often used to describe the transient and elusive nature of worldly achievements. This aligns with the biblical understanding that apart from God, human endeavors are ultimately unfulfilling. The "miserable task" underscores the burden of a life focused solely on material gain, contrasting with the peace and purpose found in a relationship with God.

Persons / Places / Events
1. The Man
Represents an individual who is isolated, working tirelessly without familial connections or companionship.

2. Solomon (Implied Author)
Traditionally considered the author of Ecclesiastes, Solomon reflects on the futility of labor without purpose or relational fulfillment.

3. Ancient Israel
The cultural and historical context in which the text was written, where family and community were central to identity and purpose.
Teaching Points
The Danger of Isolation
The verse highlights the emptiness of a life lived in isolation, emphasizing the need for relationships and community.

The Futility of Endless Toil
Labor without purpose or enjoyment is described as futile. This calls for a balance between work and rest, and the pursuit of meaningful goals.

Contentment Over Accumulation
The man's dissatisfaction despite his wealth serves as a reminder that true contentment is not found in material possessions.

Purposeful Living
The question "For whom do I toil?" challenges us to consider the motivations behind our work and to align our efforts with God's purposes.
Bible Study Questions
1. How does the isolation of the man in Ecclesiastes 4:8 reflect the broader biblical theme of the importance of community and relationships?

2. In what ways can the pursuit of wealth lead to a sense of futility, as seen in this verse and other scriptures like Luke 12:15-21?

3. How can we apply the principle of contentment found in 1 Timothy 6:6-10 to our daily lives, especially in a culture that often values accumulation?

4. What steps can we take to ensure that our work and efforts are aligned with God's purposes, rather than being driven by societal pressures or personal ambition?

5. Reflect on a time when you felt the tension between work and personal enjoyment. How can Ecclesiastes 4:8 guide you in finding a healthier balance?
Connections to Other Scriptures
Genesis 2:18
Highlights the importance of companionship, as God declares it is not good for man to be alone.

Proverbs 23:4-5
Warns against the futility of laboring solely for wealth, as riches can quickly disappear.

Luke 12:15-21
Jesus' parable of the rich fool, which underscores the emptiness of accumulating wealth without being "rich toward God."

1 Timothy 6:6-10
Discusses the dangers of the love of money and the value of godliness with contentment.
The Pain of LonelinessD. Thomas Ecclesiastes 4:8
An Old Portrait of Modern MenHomilistEcclesiastes 4:4-8
EnvyH. E. Nolloth, B. D.Ecclesiastes 4:4-8
How the Success of Others Should Affect UsJ. Bonnet.Ecclesiastes 4:4-8
Friendship a Gain in LifeJ. Willcock Ecclesiastes 4:7-12
People
Solomon
Places
Jerusalem
Topics
Alone, Asks, Bereave, Bereaving, Bitter, Brother, Business, Child, Content, Dependent, Deprive, Depriving, Either, Enjoyment, Eye, Grievous, Indeed, Keeping, Labor, Laboring, Labour, Labouring, Meaningless, Miserable, Myself, Occupation, Pleasure, Purpose, Riches, Sad, Satisfied, Sore, Soul, Task, Toil, Toiling, Travail, Unhappy, Vanity, Wealth, Working, Yea, Yes, Yet
Dictionary of Bible Themes
Ecclesiastes 4:8

     5634   work, and the fall
     5661   brothers
     5833   diligence
     5846   enjoyment
     5901   loneliness
     5916   pessimism
     5939   satisfaction
     5967   thrift
     6701   peace, search for
     8780   materialism, and sin
     8809   riches

Ecclesiastes 4:7-8

     5845   emptiness

Library
The Order of Thought which Surrounded the Development of Jesus.
As the cooled earth no longer permits us to understand the phenomena of primitive creation, because the fire which penetrated it is extinct, so deliberate explanations have always appeared somewhat insufficient when applying our timid methods of induction to the revolutions of the creative epochs which have decided the fate of humanity. Jesus lived at one of those times when the game of public life is freely played, and when the stake of human activity is increased a hundredfold. Every great part,
Ernest Renan—The Life of Jesus

Literature.
In making the following thread to the rich literature on Constantine the plan has been to confine almost wholly to Monographs, since to refer to all histories, encyclopædias, and the like which treat of him would be endless. Only such few analyzed references are introduced as have special reasons. Even with this limit it cannot be at all hoped that the list is exhaustive. Considerable pains has been taken, however, to make it full, as there is no really extended modern list of works on Constantine,
Eusebius Pamphilius—The Life of Constantine

And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is...
43. And for your fearlessness against them hold this sure sign--whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou [1083] ? and whence comest thou? is a proof of coolness.
Athanasius—Select Works and Letters or Athanasius

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

Letter xxxvi (Circa A. D. 1131) to the Same Hildebert, who had not yet Acknowledged the Lord Innocent as Pope.
To the Same Hildebert, Who Had Not Yet Acknowledged the Lord Innocent as Pope. He exhorts him to recognise Innocent, now an exile in France, owing to the schism of Peter Leonis, as the rightful Pontiff. To the great prelate, most exalted in renown, Hildebert, by the grace of God Archbishop of Tours, Bernard, called Abbot of Clairvaux, sends greeting, and prays that he may walk in the Spirit, and spiritually discern all things. 1. To address you in the words of the prophet, Consolation is hid from
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more
John Edgar McFadyen—Introduction to the Old Testament

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